But here it may reasonably be ask'd, why this mixture takes place only in some cases, and appears not on every occasion. All those objects, which cause love, when plac'd on another person, are the causes of pride, when transfer'd to ourselves; and consequently ought to be causes of humility, as well as love, while they belong to others, and are only compar'd to those, which we ourselves possess. In like manner every quality, which, by being directly consider'd, produces hatred, ought always to give rise to pride by comparison, and by a mixture of these passions of hatred and pride ought to excite contempt or scorn. The difficulty then is, why any objects ever cause pure love or hatred, and produce not always the mixt passions of respect and contempt.
I have suppos'd all along, that the passions of love and pride, and those of humility and hatred are similar in their sensations, and that the two former are always agreeable, and the two latter painful. But tho' this be universally true, 'tis observable, that the two agreeable, as well as the two painful passions, have some differences, and even contrarieties, which distinguish them. Nothing invigorates and exalts the mind equally with pride and vanity; tho' at the same time love or tenderness is rather found to weaken and infeeble it. The same difference is observable betwixt the uneasy passions. Anger and hatred bestow a new force on all our thoughts and actions; while humility and shame deject and discourage us. Of these qualities of the passions, 'twill be necessary to form a distinct idea. Let us remember, that pride and hatred invigorate the soul; and love and humility infeeble it.
From this it follows, that tho' the conformity betwixt love and hatred in the agreeableness of their sensation makes them always be excited by the same objects, yet this other contrariety is the reason, why they are excited in very different degrees. Genius and learning are pleasant and magnificant objects, and by both these circumstances are adapted to
